4.2 Par'shah Vayera, He Appeared

[alon]

This week’s readings:
Date of reading- Oct 27, 2018/ 18 Cheshvan5779
Name of Par’shah- Vayera
Par’shah- Gen 18:1 – 22:24
Haftara- 2 Kings 4:1-37
Brit Chadashah-

D’rash: Random thought, but Genesis 18:8 (ESV) Then he took curds and milk and the calf that he had prepared, and set it before them. And he stood by them under the tree while they ate. The Lord Himself sat down and ate curds of milk with the calf Avram had prepared. It just occurs to me that the ancient Rabonim in all their wisdom can get carried away when making fences, such as the well known one about not mixing meat and dairy. Moving on …

Genesis 18:10-14 (ESV) The Lord said, “I will surely return to you about this time next year, and Sarah your wife shall have a son.” … Now Abraham and Sarah were old, … The way of women had ceased to be with Sarah. So Sarah laughed to herself, saying, “After I am worn out, and my lord is old, shall I have pleasure?” The Lord said to Abraham, “Why did Sarah laugh and say, ‘Shall I indeed bear a child, now that I am old?’ Is anything too hard for the Lord? At the appointed time I will return to you, about this time next year, and Sarah shall have a son.”

This was not just a prophecy about Avraham’s line, but of the Messiah it would produce. To solidify this prophecy another event is mirrored in our haftara. The Shunamite woman who had helped Elisha was also told in the same terminology that she would conceive:

2 Kings 4:14-17 (ESV) And he said, “What then is to be done for her?” Gehazi answered, “Well, she has no son, and her husband is old.” He said, “Call her.” And when he had called her, she stood in the doorway. And he said, “At this season, about this time next year, you shall embrace a son.” And she said, “No, my lord, O man of God; do not lie to your servant.” But the woman conceived, and she bore a son about that time the following spring, as Elisha had said to her.

And just to solidify both prophecies, linked by Hillel’s 2nd rule of exegesis, G'zerah Shavah (Equivalence of Expressions), we later see the prophet raise her son from the dead (vss 18-37).

But why did Sarah laugh? She knew the character of God. His word does not return empty:

Isaiah 55:9-11 (KJV) For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater: So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it.

As Adonai sends His malachim to destroy S’dom, He asks Himself a curious question:

Genesis 18:17-19 (ESV) The Lord said, “Shall I hide from Abraham what I am about to do, seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him? For I have chosen him, that he may command his children and his household after him to keep the way of the Lord by doing righteousness and justice, so that the Lord may bring to Abraham what he has promised him.”

Righteousness and justice, while the responsibility of every Israelite was the special purview of the priests. And we see Avraham taking on this role in a very graphic display of one of the main characteristics of all his descendants, the Jews, to this day: chutzpa! I mean, who but a Jew would stand with God and argue with Him? But like his grandson Ya’akov who wrestled with God, and a later descendant, Moshe, who also petitioned God on behalf of His people; Avraham bargains with God like a fish monger! However this is exactly what a priest does, he intercedes with God on behalf of others:

Genesis 18:20-21a, 22b-23 (NASB) And the Lord said, “The outcry of Sodom and Gomorrah is indeed great, and their sin is exceedingly grave. I will go down now, and see … while Abraham was still standing before the Lord. Abraham came near and said, “Will You indeed sweep away the righteous with the wicked?

Avraham appeals to God’s justice, asking He not destroy the righteous with the wicked:

Genesis 18:24-25, 28a, 29b, 30b, 31b, 32b (NASB)  Suppose there are fifty righteous within the city; will You indeed sweep it away and not spare the place for the sake of the fifty righteous who are in it? Far be it from You to do such a thing, to slay the righteous with the wicked, so that the righteous and the wicked are treated alike. Far be it from You! Shall not the Judge of all the earth deal justly?” … Suppose the fifty righteous are lacking five, … “Suppose forty are found there?” … suppose thirty are found there?”… suppose twenty are found there?” And He said, “I will not destroy it on account of the twenty.” Then he said, “Oh may the Lord not be angry, and I shall speak only this once; suppose ten are found there?” And He said, “I will not destroy it on account of the ten.” As soon as He had finished speaking to Abraham the Lord departed, and Abraham returned to his place.

כה. חָלִלָה לְּךָ מֵעֲשׂת כַּדָּבָר הַזֶּה לְהָמִית צַדִּיק עִם-רָשָׁע וְהָיָה כַצַּדִּיק כָּרָשָׁע חָלִלָה לָּךְ הֲשֹׁפֵט כָּל-הָאָרֶץ לֹא יַעֲשֶׂה מִשְׁפָּט
Far be it from You to do such a thing, to slay the righteous with the wicked, so that the righteous and the wicked are treated alike. Far be it from You! Shall not the Judge of all the earth deal justly?

The word “justly,” מִשְׁפָּט mishpot is the same word God used earlier in giving Avraham his mandate:

יט. כִּי יְדַעְתִּיו לְמַעַן אֲשֶׁר יְצַוֶּה אֶת-בָּנָיו וְאֶת-בֵּיתוֹ אַחֲרָיו וְשָׁמְרוּ דֶּרֶךְ יְהוָה לַעֲשׂוֹת צְדָקָה וּמִשְׁפָּט לְמַעַן הָבִיא יְהוָֹה עַל-אַבְרָהָם אֵת אֲשֶׁר-דִּבֶּר עָלָיו
For I know him, that he will command his children and his household after him, and they shall keep the way of the Lord, to do justice and judgment; that the Lord may bring upon Abraham that which he has spoken of him.

Avraham is using God’s own terminology to bargain with Him. He says “Far be it from You” חָלִלָה לְּךָ chalilah lecha, loosely ‘that’s not really a good idea.’ He’s saying ‘Don’t do it! That’s out of character for you!’ This was a bold thing to do, but God doesn’t seem to mind. Why not?

Because it shows Avraham understands God’s character. He knows his God. This is what God wants is for us to know Him intimately.

Mekorot: Westminster Leningrad Codex, Israel Bile Center advertisement, Rav S, my father and others

[Elizabeth]

Alon said: Avraham understands God’s character. He knows his God. This is what God wants is for us to know Him intimately.

Mekorot: Westminster Leningrad Codex, Israel Bile Center advertisement, Rav S, my father and others[/quote][

My kids and I discussed this similarly today. I have an arguer so I presented it a bit differently to dissuade that tendency though. I specifically said he wasn't arguing with G-d. That's actually what I started with just because I was afraid it would encourage that behavior. Anyway, we had similar ideas, which encourages me. We talked about how G-d was pleased with Abraham's heart because we know that G-d loves to save. I told them that Abraham was learning how much his heart had in common with G-d's and how he kind of confirmed that he can truly trust Him. I hope they learn that G-d can handle our doubts and concerns; not argue but trust Him with those things that could potentially be because I want them to bring those doubts and concerns to Him. It's just important to go to Him with those concerns but to also ensure that our heart and intentions are good and holy. He is good and gracious and we can trust Him with all of that.

It's funny how often we have similar conclusions or thoughts on the readings, but I get to mine through explaining them to my kids. It just kind or reassures me about teaching my kids when that happens.

[alon]

Oct 24, 2018 15:58:31 GMT -8 Elizabeth said:

My kids and I discussed this similarly today. I have an arguer so I presented it a bit differently to dissuade that tendency though. I specifically said he wasn't arguing with G-d. That's actually what I started with just because I was afraid it would encourage that behavior. Anyway, we had similar ideas, which encourages me. We talked about how G-d was pleased with Abraham's heart because we know that G-d loves to save. I told them that Abraham was learning how much his heart had in common with G-d's and how he kind of confirmed that he can truly trust Him. I hope they learn that G-d can handle our doubts and concerns; not argue but trust Him with those things that could potentially be because I want them to bring those doubts and concerns to Him. It's just important to go to Him with those concerns but to also ensure that our heart and intentions are good and holy. He is good and gracious and we can trust Him with all of that.

It's funny how often we have similar conclusions or thoughts on the readings, but I get to mine through explaining them to my kids. It just kind or reassures me about teaching my kids when that happens.

So you are saying I have a childish mind? 
I'll take that! 

There's arguing, then there is making a cogent argument! I doubt Avraham was in God's face, mostly because he survived the incident. But making an argument for leniency based on God's character was not frowned on by God here. In fact, I imagine it pleased God. Not enough to spare a wicked city where only Lot and his family were "holy." And it turns out they really weren't, but like many unrighteous they benefited from their association with a righteous person. Had Abraham not been there, they may have well all perished in the holocaust. 

Dan C

[Elizabeth]

Ha, no I'm saying I have really bright and wise kids.

I suppose then prayer is always kind of an argument on some level, but if we realize that G-D has put what is G-dly in our hearts, then it really only reflects His will then to begin with. So ultimately we really only agree and are submissive even in our "arguing" if our hearts are right with G-d. We're saying something we need to say, and hearing something we need to hear, and praying so we can learn more about and participate more with Him. I think the key is acknowledging that the need and lacking is on our part. So it can actually be very humble to question G-d if our hearts and intentions are aligned with His I think. We can basically admitting our lack of understanding or faith in our own understanding, and acknowledge our need for His help and reassurance in it.

G-D put that conviction in Abraham's heart so I kind of consider it more of a relational moment - Abraham discovering something about Himself in relation to G-D and confirming his understanding and knowledge of G-d. He was not wiser than G-D, and I don't think that was his tone in this prayer. He's just daring to draw close enough to G-d to kind of test his own self, not G-d. I think it was about his own understanding about his limits and the goodness within himself in light of G-d and His perfect wisdom and ways.

It's just hard for us to grapple with G-d's character and how that plays out in our sinful state and circumstances. This is almost an ongoing conversation we all have with G-d on some level I think, and it seems to be ultimately about trusting Him more and more as He intervenes more and more.

Generally, prayers for mercy can never really be outside of G-d's will I think. We just have to know that His mercy is sometimes exhibited in destruction. So if He destroys, we agree it's in His mercy because sin is a destroyer and it has to at some point be stopped. That's how bad the situation was. Now Abraham and we know there was not even 10 righteous in that city, and I feel like it's kind of implied there was perhaps only one. Lot wasn't perfect, but he did display some righteous behavior toward the Angels. That's the thing about sin. There comes a point when it offers no options other than more sin. So in G-d's mercy, Lot was at least saved from his circumstances. He had another chance and G-d was faithful.

Anyway, the Lot story gets complicated, but it does seem like Abraham would have came away from witnessing Sodom's destruction exceedingly impressed and grateful for G-D and His salvation even more. It may have played a vital role in him becoming so trusting that he got to the place he was willing to offer up Isaac.

It's just a reflection of G-d's wisdom in reassuring, preparing, and growing us. He displays His perfect ways but first reassures His people through a necessary conversation that helps us come to terms with our own doubts. I feel like I have a lot of those kinds of thoughts and conversations, but I don't feel like I'm arguing. I'm just learning more about my inner motivations, the limits of my understanding, coming to terms with the delicate nature of what G-D has to do, and confirming how He can be fully trusted to act perfectly. The underlying understanding between us is my own limited wisdom, understanding, and ability. 

I think this conversation was perhaps more for Abraham than anyone involved just so He could move on trusting G-D and not doubting His character. G-d put it in his heart so that He could kind of settle and solve things in advance of acting I think. Lot was saved from his circumstances, but I think Abraham needed to see G-d's wisdom and mercy displayed in His wrath for the sake of his own faith so was blessed as well.